Abstract: Confucianism has always advocated the doctrine of the mean. Like many other Confucian classics, The Book of Changes is also rich in the idea of advocating "the middle". This paper expounds the thought of respecting China in Yijing from three aspects: the middle way, the middle way and the middle way.

[Keywords:]: medium, moderate, both rigid and flexible, timely

In the Book of Changes, the thought of respecting China was placed in the highest position, and the text of the Ninth Five-Year Plan said: "Amaranth is red, and the land is blameless." "Bank of China" means that during the Ninth Five-Year Plan period, he lived in hexagrams and walked in the middle, so he was blameless. Therefore, "zhong" is the highest pursuit of Zhouyi. Lao Si said, "As far as the concept of' China' is concerned, it matches the concept of' change'. As far as the continuity of each state (whether the course of life or the course of the universe) is concerned, there is a concept of change. But for each state theory, each state has a "middle" to choose from. Compared with the concept of "change", the concept of "China" means "change without change". No matter how changeable the cover is, every state has a' middle'. This' China' is considered to be right, so it is' Ji'. [1] The understanding of "Zhong" in Zhouyi is basically the same as that in Confucius and Mencius' The Mean. The original intention of "zhong" is not compromise, but "zhong", which is the standard of being up or down, and the natural law of all things in the world, that is, heaven; Confucianism has always emphasized pushing heaven to the limit, so it is human nature to follow heaven and keep the mean. In the Book of Changes, the thought of Shang has always been reflected.

If you get the middle, you will get the right middle.

The idea of "Zhong Gua", that is, Zhong Gua, was first put forward by Biography of Yi. In the interpretation of the Book of Changes, the meaning of the hexagram letter is explained by the position of the hexagram image in the whole hexagram image, thus creating the position, position and middle position. The median refers to two or five out of six. Of the two hexagrams and five hexagrams, the hexagrams in these two places are called middle hexagrams.

According to Xun Chuan, there is nothing wrong with China, so China is also called Zhongzheng, BOC and Zhongdao. Righteousness is the correct state of innocence, impartiality and innocence, so in general, China is often auspicious. And "loyalty" can be divided into "rigid loyalty" and "soft loyalty", in which yang is in the middle, representing the virtue of "rigid loyalty"; If yin is in the middle, it represents the virtue of "softness". For example, the hexagram in Xun said, "I just want to be honest, so I will do it." 1992 "Xiang" said: "If you are happy, you will win." The Ninth Five-Year Plan "Elephant" said: "The Ninth Five-Year Plan is in the middle." Compare the hexagram "Xun": "Yuan Yong Zhen, no blame, just like the middle." The "elephant" said in the Ninth Five-Year Plan: "It's better to show, and it's right to the point." "Xun" explained: "Back to Kyrgyzstan, but also in China."

Because of this, most words are auspicious. Even in the fierce hexagrams, the 252 hexagrams are better. For example, in the book Xun, it is said, "Be constant when you are just in the middle". That is to say, 1992 should be right in the middle, but the middle should be soft, and in a corresponding way, we can get together, rise and prosper in 1992. This adaptability can flourish and conform to the principle of adaptability. However, in 1992, Yang was in the position of Yin, while in 1996- 1995, Yin was in the position of Yang. According to the principle of matching seats, they should be fierce. But the two are in the middle and correspond to each other, so they are auspicious and prosperous. Therefore, even if it is not in place, as long as it is in the middle, it is blameless and auspicious. Another example is the explanation of divination in Xun Zhuan: "Softness is superior. Although it is not in place, it will be' used firmly'. " "Take the essence from softness" is the "Sixth Five-Year Plan". In the yang position, it is feminine, not in the right position, which does not correspond to the feminine in the sixty-two, but in the upper divination, it is conducive to breaking the prison. However, in the Ninth Five-Year Plan and the Sixth Five-Year Plan of Mongolian divination, the Yin position in the Yang position and the Yang position in the Yin position are in the lower body and the upper body respectively. Although it is out of date, it is an image of both rigidity and softness, so its Xun says: "Meng, Heng, Heng also, Zhong also." Another example is the divination in Xun: "softness is superior, victory is rigid, and' small things' are the foundation." However, 1992 happened to be in the yin position, and 1996- 1995 was in the yang position. Both times, they got it, that is, they didn't lose their way. Wang Bi's note here: "It is not peaceful to lose your position in public ... Although you have lost your position, you have not lost your way." [②]

It can be seen that in Zhouyi, "Sino-German" is superior to "Zheng De", that is, if it is in the middle, but not in the right position, it doesn't matter. At the same time, if yin and yang are both in the right place and in the right place, it is highly praised by Zhouyi. We can often see the word "zhongzheng" in the interpretation of the ancient classics in Zhouyi. For example, in the ninth five-year plan, divination was in the middle position, that is, in the middle position; Yang Yao's symbol shows the virtue of being vigorous, so his "Biography of Classical Chinese" says: "What a big deal! Strong and upright, pure and refined. " My colleague's divination "252" is just right. His book "Xun" says: "Be gentle and correct, but do what you should ... civilization should be healthy, righteousness should respond, and gentlemen should be right." The ninth five-year plan should be in the middle, which is the most noble position of the son of heaven. Therefore, its Xun said: "It is in the sky, and it is in the middle."

From this point of view, Zhouyi is the main "middle", but if it can be both middle and rigid, it will naturally be more auspicious and prosperous.

The correct method of combining rigidity with flexibility

Everything in the world is made up of yin and yang. This book "Xun" said: "This' constant' is soft and gentle, so it is constant; The dot is just above, and the text is soft, so Xiaoli has friends. Rigid and soft staggered', astronomy also; When civilization stops, so does human nature. Observing astronomy is to observe the changes of time; Look at humanity and turn it into the world. "In the Book of Changes, Yin and Yang are reflected in the personnel who combine rigidity with softness. For example, Shao Yong said: "The sky is big, and Yin and Yang are exhausted; The territory is large, and both soft and hard are applied. " [③]

"Shuo Gua" said: "Yi, the merits of the sages of past dynasties must also follow the principle of life. It is based on the way of establishing heaven, saying yin and yang. The way to stand on one's feet is to be soft and firm. The way to establish a person is benevolence and righteousness. It's easy to draw six hexagrams because you are both three talents and two. Divide yin and yang, repeatedly use softness and rigidity, so it is easy for six people to become chapters, and set up six hexagrams to effect the movement of three talents, so six paintings become hexagrams. Six, where are you? 24 is yin and 35 is yang, so it is called' dividing yin into yang'; Six hexagrams rise and fall, either soft or rigid, so it is called' combination of rigidity and softness'. "

In other words, the sage's Book of Changes conforms to the nature of all things and the changing law of nature, and establishes the principle that heaven is yin and yang, the earth is rigid and soft, and people are benevolent and righteous. Heaven and earth are collectively called "three talents", each of which contains two aspects, namely "three talents and two bodies", which are the basic elements of divination, interlaced into eight diagrams, and the eight diagrams are combined into twenty-four hexagrams. Therefore, the virtue of benevolence and righteousness is embodied in the Book of Changes as both rigidity and softness. In this passage, Confucius made the following comments on justice: "From the way of establishing people to the chapter of establishing people." Justice says: heaven and earth stand, but in life. There are two ways to educate people, namely, the benevolence of loving interests; It also means broken cans and broken falls. It's not just the preparation method of the three talents, it's both. Zuoyi is in line with this principle, and it is easy to draw six hexagrams, so it is very important to draw six hexagrams into hexagrams. There are six places where the six paintings are located, with 24 as the yin position, 35 as the yang position, with the softness of 68 and the rigidity of 79, and the hexagrams also pretend to be "Yi" with six people. Note' 24' is' Yang'. Justice says:' 24 is yin, 35 is yang'. Wang Fuzhi believes that there is no yin-yang orientation in heaven and earth, and this note is also said by Wang Zhi. " [④]

Just like Yin and Yang, rigidity and softness are a pair of contradictions, but they have concrete contents rather than abstract contradictions, and their unity of opposites is inseparable. Yi-ology scholars believe that the middle line is the middle boundary between the two poles in the pile of yin and yang. When Wang Bi annotated the word "harmony" in his divination, he said, "discord is just violence". [5] That is to say, the masculinity of Avenue needs to be changed urgently, and the result will inevitably develop to its opposite side, making it difficult for it to exist. Another example is jealousy divination. Xun said, "Just met Chiang Kai-shek, the world became a custom." Item of the Ninth Five-Year Plan says: "The Ninth Five-Year Plan has rules to follow, and it is also correct." This six-pointed star is both rigid and flexible, and just took the position in the Ninth Five-Year Plan. Kong said: "If you happen to meet Chiang Kai-shek's tenderness and a man has a quiet and virtuous daughter, then human relations in the world will be popular." However, the divination and diction of the same person are in a soft position respectively. Xun said: "softness is in the right position and should be done ... civilization should be healthy, upright and responsive, and a gentleman is just. Only a gentleman is the ambition to know the world."

The combination of rigidity and softness is also reflected in the concept of "sympathy" in Zhouyi. If the objects represented by the upper and lower hexagrams are opposite to their actual positions, there will be exchange and transformation, thus winning sympathy. The Thai hexagram "Xiang" says: "Heaven and earth meet, Thailand." The divination on this divination means that Kun divination is dry on the lower side, which is contrary to the actual position in heaven and earth. Therefore, up and down divination resonates in opposition to each other. Just from the bottom up, from a smooth ride; Soft from top to bottom, from multiplication to smoothing. Re-entering the divination "Xun" said: "The heavens and the earth are moving in the right direction, so the sun and the moon are only four o'clock. If the sage is right, the punishment will be clear and the people will take it. " In the contradiction between hardness and softness, hardness and softness are combined, thus achieving Shunda's human feelings and providence.

The way of "being in the middle of time"

In Zhouyi, "zhong" is not abstract and fixed, but concrete and changeable. So there is an important concept in Zhouyi, namely "time". In the Book of Changes, everyone is in the background of endless universe and endless changes in social life. The combination of the universe and society, time, space and matter constitutes the meaning of "meeting" for people. Since everything in the universe is a kind of "time" and their changes are all under a specific "time", then "zhong", as the best state of everything, is also "in time" Therefore, for people, if they want to be "neutral" in the current humanistic position, they must uphold the concept of "time" and do "when time stops, when time goes by, when sports don't lose time", so as to make themselves full of vigor and vitality, which should not only be suitable for every time or period, but also constantly advance together. Therefore, there is a saying in Classical Chinese: "Work all day and keep pace with the times." Only by acting in accordance with its vigorous and promising spirit and adapting at any time can we reach the realm of "neutralization"

So how does "time" in Zhouyi apply to personnel? The divination "Xun" said: "Daming begins with the end and becomes six." And "Shuo Gua" said: "It is easy to become a chapter for six." Therefore, in Zhouyi, sixty-four hexagrams can be regarded as the representation of sixty-four time states of the universe, and six hexagrams in each hexagram are regarded as six continuous units showing the dynamic meaning of hexagrams, and each hexagram in Zhouyi is constantly changing. Therefore, each hexagram also represents a specific situation. For example, Tun stands for a difficult world. At this time, a gentleman should make contributions. "Dun" symbolizes the leader of the villain. When the scholar's way disappears, the gentleman should stay away from the villain when he sees this, so each hexagram has its own time, which is the specific scene reflected by each hexagram as a whole. In a specific divination, his materials are rigid and flexible, and his position is different, so his good fortune and regret are different, so divination may not be auspicious; Divination is fierce, not necessarily fierce, but in general, it is auspicious at the right time and fierce against the time.

As I said before, "middle" is not to cut off both ends and take the middle, but to adapt to the times and move at any time. Therefore, using the "Xun" hexagram, I said: "The meaning at any time is great!" The Book of Changes also expounds the ideal sage personality that can be "in the middle of time": "A husband is in harmony with heaven and earth, with the sun and the moon, with the four seasons, and with ghosts and gods; Congenital unnatural, the day after tomorrow. " [6] It can be seen that "adults", as spokesmen of ideal personality, can always stick to the right path and show their positive personality in the splendor only by grasping the constancy of heaven and keeping pace with the times.

And "being in the middle of time" is exactly what Zhu has always emphasized. In genre volume 67, he recorded several paragraphs of his own views on this issue: "If a gentleman is present, there is nothing wrong with him"; If a gentleman sometimes loses, that is,' righteousness does not necessarily win'. It's a good idea to be' right', but everything can't be just right, so it may not be' right'. Therefore, Zhu further extended that "neutrality" can not only refer to "neutrality" in form, but also need to be "just right", "comprehensive" and "not unreasonable" in actual personnel application. He once gave an example to illustrate: "You can only get the correct result if you pay attention to everything first. If not, what's the point? ..... China is more important than being right, and you don't have to win. A thing is self-righteous, but it is not. And if the hunger and thirst diet is positive; If you pass some money, it won't be the Mid-Autumn Festival. The middle section is the middle section. The responsibility for goodness is right, but it is wrong between father and son. " The Mid-Autumn Festival with Zhu is not moderation, but maintaining the relative dynamic balance and optimal moderation of things.

It can be seen that the thought of respecting China is embodied in the time position of Zhouyi, contained in all aspects of the classics, and reveals the best way of existence and movement of things. Its connotation is rich, and it is difficult to do the best in a paper with only a few thousand words. ), with limited materials and knowledge, make a shallow analysis.